Editing Ambiguity (section)

== Philosophy ==
Philosophers (and other users of logic) spend a lot of time and effort searching for and removing (or intentionally adding) ambiguity in arguments because it can lead to incorrect conclusions and can be used to deliberately conceal bad arguments. For example, a politician might say, "I oppose taxes which hinder economic growth", an example of a [[glittering generality]]. Some will think they oppose taxes in general because they hinder economic growth. Others may think they oppose only those taxes that they believe will hinder economic growth. In writing, the sentence can be rewritten to reduce possible misinterpretation, either by adding a comma after "taxes" (to convey the first sense) or by changing "which" to "that" (to convey the second sense) or by rewriting it in other ways. The devious politician hopes that each constituent will interpret the statement in the most desirable way, and think the politician supports everyone's opinion. However, the opposite can also be true—an opponent can turn a positive statement into a bad one if the speaker uses ambiguity (intentionally or not). The logical fallacies of amphiboly and equivocation rely heavily on the use of ambiguous words and phrases.

In [[continental philosophy]] (particularly phenomenology and existentialism), there is much greater tolerance of ambiguity, as it is generally seen as an integral part of the human condition. [[Martin Heidegger]] argued that the relation between the subject and object is ambiguous, as is the relation of mind and body, and part and whole. In Heidegger's phenomenology, [[Dasein]] is always in a meaningful world, but there is always an underlying background for every instance of signification. Thus, although some things may be certain, they have little to do with Dasein's sense of care and existential anxiety, e.g., in the face of death. In calling his work Being and Nothingness an "essay in phenomenological ontology" [[Jean-Paul Sartre]] follows Heidegger in defining the human essence as ambiguous, or relating fundamentally to such ambiguity. [[Simone de Beauvoir]] tries to base an ethics on Heidegger's and Sartre's writings (The Ethics of Ambiguity), where she highlights the need to grapple with ambiguity: "as long as there have been philosophers and they have thought, most of them have tried to mask it&nbsp;... And the ethics which they have proposed to their disciples has always pursued the same goal. It has been a matter of eliminating the ambiguity by making oneself pure inwardness or pure externality, by escaping from the sensible world or being engulfed by it, by yielding to eternity or enclosing oneself in the pure moment." Ethics cannot be based on the authoritative certainty given by mathematics and logic, or prescribed directly from the empirical findings of science. She states: "Since we do not succeed in fleeing it, let us, therefore, try to look the truth in the face. Let us try to assume our fundamental ambiguity. It is in the knowledge of the genuine conditions of our life that we must draw our strength to live and our reason for acting". Other continental philosophers suggest that concepts such as life, nature, and sex are ambiguous. Corey Anton has argued that we cannot be certain what is separate from or unified with something else: language, he asserts, divides what is not, in fact, separate. Following [[Ernest Becker]], he argues that the desire to 'authoritatively disambiguate' the world and existence has led to numerous ideologies and historical events such as genocide. On this basis, he argues that ethics must focus on 'dialectically integrating opposites' and balancing tension, rather than seeking a priori validation or certainty. Like the existentialists and phenomenologists, he sees the ambiguity of life as the basis of creativity.